Background: The Bene-Anthony Family Relations Test is one of the most widely used measures of family dynamics seen from a child’s perspective. However, the most common issue surrounding this test is the lack of accurate normative scores for use with non-white ethnic groups. The purpose of this study was to examine the BAFRT’s reliability and validity for use with Arab children, as well as to provide normative data for this group. Methods: The BAFRT was translated into Arabic and back-translated (...) to ensure accuracy. The test was administered to a cohort of 394 Arab children, consisting of both cognitively normal children and children diagnosed with a psychological disorder, all aged 5–8 years old. Test-retest reliability was assessed using a sub-set of children and validity was tested against clinical status as well as CBCL and SDQ measures. Normative measures were calculated after examining the impact of influencing variables such as age and gender. Results: Statistical analyses showed that in our cohort of Arab children the BAFRT has good test-retest reliability, correlates well with measures of emotional and behavioral adjustment, and discriminates accurately between clinical and non-clinical children. Age, gender, and clinical status all significantly impacted upon BAFRT scores and therefore normative values are presented from our cohort when considering these variables. Conclusion: The normative scores we present will provide researchers and clinicians an appropriate reference point for the comparison of scores from Arab children and a starting point for future research into this area. (shrink)

The genealogical deconstruction of the notion of "good" by F.Nietzsche in Genealogy of Morals highlights the arbitrariness of the Platonic unification of various kinds of good, a unification that is still shared by both objectivists and subjectivists. For the same reasons, the attempt of G.E. Moore and other neo-intuitionists to define a single property that is common to all uses of the term "good" and the specular denial of the existence of this property by the emotionalism of A.J. Ayer and (...) Ch.L. Stevenson perhaps debate a false problem. The revival of various forms of Aristotelianism has proposed again Aristotle's answer to Plato: when we say something is good, we want to know what is good, and the answer will be different for different goods. (shrink)

We study the process of observation (measurement), within the framework of a “perspectival” (“relational,” “relative state”) version of the modal interpretation of quantum mechanics. We show that if we assume certain features of discreteness and determinism in the operation of the measuring device (which could be a part of the observer's nerve system), this gives rise to classical characteristics of the observed properties, in the first place to spatial localization. We investigate to what extent semi-classical behavior of the object system (...) itself (as opposed to the observational system) is needed for the emergence of classicality. Decoherence is an essential element in the mechanism of observation that we assume, but it turns out that in our approach no environment-induced decoherence on the level of the object system is required for the emergence of classical properties. (shrink)

This is a welcome reprint of a book that continues to grow in importance.

O termo sujeito na filosofia aristotélico-tomista era empregado no sentido de fundamento, substrato, referindo-se a qualquer substância. Com a Idade Moderna surge Descartes que desencadeará uma verdadeira revoluçáo na concepçáo filosófica de sujeito: o homem passa a ser o fundamento primeiro de toda a realidade, sujeito único, inaugurando-se a filosofia da subjetividade. O sujeito cartesiano primeiro é o ego do cogito ( penso ), em que o homem é concebido apenas como espírito, substância pensante . Entretanto, o caminhar meditativo de (...) Descartes aponta para novos desdobramentos de sua concepçáo de homem e conseqüentemente do sujeito, permitindo-nos falar de uma subjetividade corporal. Por outro lado, a realidade das paixões nos leva também a considerar a existência de um sujeito resultante da uniáo alma-corpo. (shrink)

Divergindo em pontos fundamentais do pensamento filosófico medieval, Descartes, na construção de sua filosofia do homem, terá em pensadores renascentistas sua principal fonte de inspiração, estabelecendo com estes pensadores uma continuidade de idéias, uma comunhão de pensamentos. Não obstante as divergências, mostraremos neste texto como Descartes irá buscar na Escolástica fórmulas e conceitos para melhor expor sua antropologia.

Controversies around large-scale development projects offer many cases and insights which may be analyzed through the lenses of corporate social (_ir_)responsibility (CS_I_R) and business ethics studies. In this paper, we confront the CSR narratives and strategies of _WeBuild_ (formerly known as _Salini Impregilo_), an Italian transnational construction company. Starting from the Global Atlas of Environmental Justice (EJAtlas), we collect evidence from NGOs, environmental justice organizations, journalists, scholars, and community leaders on socio-environmental injustices and controversies surrounding 38 large hydropower schemes built (...) by the corporation throughout the last century. As a counter-reporting exercise, we code (un)sustainability discourses from a plurality of sources, looking at their discrepancy under the critical lenses of post-normal science and political ecology, with environmental justice as a normative framework. Our results show how the mismatch of narratives can be interpreted by considering the voluntary, self-reporting, non-binding nature of CSR accounting performed by a corporation wishing to grow in a global competitive market. Contributing to critical perspectives on political CS(I)R, we question the reliability of current CSR mechanisms and instruments, calling for the inclusion of complexity dimensions in and a re-politicization of CS(I)R accounting and ethics. We argue that the fields of post-normal science and political ecology can contribute to these goals. (shrink)

This book presents G. A. Cohen's Gifford Lectures, delivered at the University of Edinburgh in 1996. Focusing on Marxism and Rawlsian liberalism, Cohen draws a connection between these thought systems and the choices that shape a person's life. In the case of Marxism, the relevant life is his own: a communist upbringing in the 1940s in Montreal, which induced a belief in a strongly socialist egalitarian doctrine. The narrative of Cohen's reckoning with that inheritance develops through a series of sophisticated (...) engagements with the central questions of social and political philosophy. In the case of Rawlsian doctrine, Cohen looks to people's lives in general. He argues that egalitarian justice is not only, as Rawlsian liberalism teaches, a matter of rules that define the structure of society, but also a matter of personal attitude and choice. Personal attitude and choice are, moreover, the stuff of which social structure itself is made. Those truths have not informed political philosophy as much as they should, and Cohen's focus on them brings political philosophy closer to moral philosophy, and to the Judeo-Christian ethical tradition, than it has recently been. (shrink)

The precarious rights of senior citizens, especially those who are highly educated and who are expected to counsel and guide the younger generations, has stimulated the creation internationally of advocacy associations and opinion leader groups. The strength of these groups, however, varies from country to country. In some countries, they are supported and are the focus of intense interest; in others, they are practically ignored. For this is reason we believe that the creation of a network of all these associations (...) is essential. The proposed network would act as a support for the already-existing policies of the United Nations’ High Commission for Human Rights, of independent experts, and of the Global Alliance for the Rights of Older People. All three have long ago recommended the creation of a recognized instrument for uniting presently scattered efforts. The proposed network, therefore, will seek to promote the international exchange of relevant expertise, and it will reinforce the commitments and actions that single countries are currently taking to meet these objectives. For example, informative public events can be organised to promote particular support initiatives and to provide an opportunity for new members of the network to be presented. The network will promote health for senior citizens, disease prevention, senior mobility, safe free time for seniors, alimentary education, protection against new risks and dangers, as well as equity in the services necessary for seniors to adopt new information and communication technologies. In the case of retired academic members, the network will promote equality with respect to continuing use of digital technologies (particularly email), continuing access to research libraries, and the guaranteed ability for seniors to fund their own research programs and to deliver free seminars. (shrink)

A highly original reading of Immanuel Kant that demonstrates his interest in the social realm of human interaction.

Containing selected papers on the fundamentals and applications of Complexity Science, this multi-disciplinary book presents new approaches for resolving complex issues that cannot be resolved using conventional mathematical or software models. Complex Systems problems can occur in a variety of areas such as physical sciences and engineering, the economy, the environment, humanities and social and political sciences. Complexity Science problems, the science of open systems consisting of large numbers of diverse components engaged in rich interaction, can occur in a variety (...) of areas such as physical sciences and engineering, the economy, the environment, humanities and social and political sciences. The global behaviour of these systems emerges from the interaction of constituent components and is unpredictable but not random. The key attribute of Complex Systems is the ability to self-organise and adapt to unpredictable changes in their environment. (shrink)

A leading figure in neuroaesthetics makes the case that aesthetic experience can be meaningfully measured by the tools of neuroscience.

G.E. Moore, more than either Bertrand Russell or Ludwig Wittgenstein, was chiefly responsible for the rise of the analytic method in twentieth-century philosophy. This selection of his writings shows Moore at his very best. The classic essays are crucial to major philosophical debates that still resonate today. Amongst those included are: * A Defense of Common Sense * Certainty * Sense-Data * External and Internal Relations * Hume's Theory Explained * Is Existence a Predicate? * Proof of an External World (...) In addition, this collection also contains the key early papers in which Moore signals his break with idealism, and three important previously unpublished papers from his later work which illustrate his relationship with Wittgenstein. (shrink)

Fichte assigns ‘intellectual intuition’ a new meaning after Kant. But in 1799, his doctrine of intellectual intuition is publicly deemed indefensible by Kant and nihilistic by Jacobi. I propose to defend Fichte’s doctrine against these charges, leaving aside whether it captures what he calls the ‘spirit’ of transcendental idealism. I do so by articulating three problems that motivate Fichte’s redirection of intellectual intuition from being to acting: (1) the regress problem, which states that reflecting on empirical facts of consciousness leads (...) only to further facts and so cannot yield a first principle; (2) the rhapsody problem, which states that the categories form a haphazard set and so lack necessity unless they derive from a first principle; and (3) the nihilism problem, which states that a first principle cannot lie outside our cognition of it, lest it be the cause of our cognition and, being first, the cause of all our actions, reducing us to machines. Crucially, Fichte’s three motivating problems are in fact aspects of a single problem. Leaving any aspect unsolved spoils putative solutions to the other two. Consequently, Fichte requires a single unified solution to all three, which his doctrine of intellectual intuition provides. (shrink)

This chapter contains section titled: I II III IV V VI VII VIII IX X XI XII Coda Appendix Acknowledgements.

This essay challenges the widely accepted principle that a person is morally responsible for what he has done only if he could have done otherwise. The author considers situations in which there are sufficient conditions for a certain choice or action to be performed by someone, So that it is impossible for the person to choose or to do otherwise, But in which these conditions do not in any way bring it about that the person chooses or acts as he (...) does. In such situations the person may well be morally responsible for what he chooses or does despite his inability to choose or to do otherwise. Finally the author considers certain suggestions for revising the principle he rejects or for replacing it with a principle of an altogether different kind. (shrink)

There is growing interest in the use of neurointerventions to reduce the risk that criminal offenders will reoffend. Commentators have raised several ethical concerns regarding this practice. One prominent concern is that, when imposed without the offender’s valid consent, neurointerventions might infringe offenders’ right to bodily integrity. While it is commonly held that we possess a moral right to bodily integrity, the extent to which this right would protect against such neurointerventions is as-yet unclear. In this paper, we will assess (...) whether, why, and how severely three forms of neurointervention might infringe the right to bodily integrity. We show that the severity of the infringement of the right to bodily integrity differs across different forms of neurointervention. Moreover, we argue that mental and behavioral effects of neurointerventions could in some cases be relevant to determining the severity of infringements of the right to bodily integrity. (shrink)

Review of Aleš Havlíček and Filip Karfík , Plato’s Parmenides. Proceedings of the Fourth Symposium Platonicum Pragense, OIKOYMENH, Prague, 2005.

The paper deals with the Sartrean concept of lived experience which constitutes a bridge between phenomenology and Marxism, psychology and ontology, individual and society, as well as between philosophy and literary criticism. The notion of lived experience is rooted in psychology, at the same time being embedded in literary criticism and phenomenology. It is interlinked with the notions of facticity, contingency, singularity, intersubjectivity, and body in the Being and Nothingness, and became the theoretical base of Sartre’s essays on Baudelaire, Genet, (...) and especially of that on Flaubert. This lived experience is closely related to the Sartrean phenomenological concept of nature which consists in the non-reflexive conscience of our own presence-at-theworld, including corporeality. (shrink)